rosicrucian manifesto

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M A N I F E S T O

Positio

Fraternitatis Rosae Crucis

Salutem Punctis Trianguli!

In this, the first year of the third millennium, in the sightof the God of all beings and of all life, we, the Deputiesof the Supreme Council of the Rosicrucian Fraternity, have

judged that the time has come to light the fourth R+CTorch in order to reveal our position regarding the presentstate of humanity, and to bring to light the threats that lieheavy upon it, as well as the hopes that we place on it.

So Mote It Be!

Ad Rosam per Crucem Ad Crucem per Rosam

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Antiquus Mysticusque Ordo Rosae Crucis

MANIFESTO

Positio

Fraternitatis Rosae Crucis

2001, Supreme Grand Lodge of the Ancient & Mystical Order Rosae CrucisPublished by the Grand Lodge of the English Language Jurisdiction, AMORC, Inc.

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FOREWORD

Dear Reader,Since we did not know how to contact you directly, we are doing so

through the medium of this Manifesto. We hope that you will read itwith an open mind and that it will arouse at the least some thought withinyou. Our wish is not to convince you of the validity of this Positio , but toshare it with you freely. Of course, we hope that it will find a responsivechord within your soul. If not, we appeal to your tolerance . . . .

In 1623, the Rose-Croix plastered the walls of Paris with mysterious andintriguing posters, which read as follows:We, the Deputies of the Higher College of the Rose-Croix, do

make our stay, visibly and invisibly, in this city, by the grace of the Most High, to Whom turn the hearts of the Just. We demonstrateand instruct, without books and distinctions, the ability to speak all manners of tongues of the countries where we choose to be, inorder to draw our fellow creatures from error of death.

He who takes it upon himself to see us merely out of curiosity willnever make contact with us. But if his inclination seriously impelshim to register in our fellowship, we, who are judges of intentions,will cause him to see the truth of our promises; to the extent that we shall not make known the place of our meeting in this city,since the thoughts attached to the real desire of the seeker will lead us to him and him to us.

A few years before, the Rose-Croix had already made themselves known

by publishing three now famous Manifestos: the Fama Fraternitatis , theConfessio Fraternitatis , and the Chymical Wedding of Christian Rosenkreuz ,published respectively in 1614, 1615, and 1616. At the time, these threeManifestos aroused many reactions not only in intellectual circles, but alsoamong political and religious authorities. Between 1614 and1620, about 400 pamphlets, manuscripts, and books werepublishedsome to praise these Manifestos; others to disparage

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them. As can be seen, their publication constituted a major historical event,especially in the esoteric world.

The Fama Fraternitatis addressed political and religious leaders, aswell as the scientists of the time. While making a rather negative statementabout the general situation in Europe, it revealed the existence of the Orderof the Rose-Croix through the allegorical story of Christian Rosenkreuz(1378-1484), beginning with his journey throughout the world beforegiving birth to the Rosicrucian Fraternity, and ending with the discoveryof his tomb. This Manifesto already called for a Universal Reform.

The Confessio Fraternitatis complemented the first Manifesto by insisting,on the one hand, upon the need for a regeneration of humanity and society;and, on the other hand, by pointing out that the Rosicrucian Fraternitypossesses a philosophical knowledge enabling it to achieve this regeneration.It primarily addressed seekers who wished to participate in the work of theOrder and to strive for the happiness of humanity. The prophetic aspect of this text greatly intrigued the scholars of the day.

In a style rather different from that of the first two Manifestos, theChymical Wedding of Christian Rosenkreuz recounted an initiatory journeywhich portrayed the quest for Illumination. This seven-day journey took place for the most part in a mysterious castle where the wedding of a kingand a queen was to be held. The Chymical Wedding symbolically relatedthe spiritual development which leads an Initiate to achieve union between

his soul (the bride) and God (the bridegroom).As emphasized by contemporary historians, thinkers, and philosophers,

the publication of these three Manifestos was neither insignificant norinopportune. It occurred at a time when Europepolitically divided and tornasunder by conflicting economic interestswas experiencing a profoundexistential crisis. Religious wars were sowing unhappiness and desolation,causing division even within families; and science, developing rapidly, wasalready demonstrating a trend toward materialism. For the vast majority,living conditions were miserable. The changing society of the time wasundergoing a complete mutation, but lacked guidelines for evolvement

in the general interest . . . .

History repeats itself and regularly re-enacts the sameevents, but generally on a broader scale. Thus, almost fourcenturies after the publication of the first three Manifestos, we

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notice that the entire world, and Europe in particular, is facing anunprecedented existential crisis in all spheres: political, economic, scien-

tific, technological, religious, moral, artistic, etc. Moreover, our planettheenvironment in which we live and evolveis gravely threatened, elevatingin importance the relatively recent science of ecology. Certainly, present-dayhumanity is not faring well. This is why, faithful to our Tradition and ourIdeal, we, the Rose-Croix of today, have deemed it advisable to address thiscrisis through this Positio .

The Positio Fraternitatis Rosae Crucis is not an eschatological essay. Itis by no means apocalyptic. As we have just mentioned, its purpose is tostate our position concerning the state of the world today and to reveal whatseems worrisome to us about its future. As our past brethren did in theirtime, we likewise wish to appeal for more humanism and spirituality, forwe are convinced that the individualism and materialism now prevailingin modern societies cannot bring to humanity the happiness which itrightfully desires. This Positio will undoubtedly seem alarmist to some, but,

as the saying goes: Who is so deaf or so blind as is he that willfully willneither hear nor see.

Todays humanity is both troubled and bewildered. The great progresswe have achieved materially has not truly brought us happiness and doesnot enable us to foresee our future with serenity. Wars, famines, epidemics,ecological catastrophes, social crises, attacks on fundamental freedomsthese are just some of the many calamities which contradict the hope thathumans have for their future. That is why we are addressing this messageto all those who are willing to hear it. This message is in the same traditionas that expressed by the 17th-century Rosicrucians through the first threeManifestos. But to understand the message we must realistically read thegreat book of history and have a clear view of humanitythis great bodycomposed of men and women in the process of evolution.

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POSITIO R+C

M an evolves over time, as does everything else connected with our lives.Indeed, the whole universe evolves. This is characteristic of everythingwhich exists in the manifested world. But we feel that human evolutionis not limited to the material aspects of our existence, convinced as we arethat we possess a soulin other words, a spiritual dimension. Accordingto our teachings, it is this soul that makes us conscious beings, capable of reflecting upon our origin and destiny. This is why we consider humanevolution as an end, spirituality as a means, and time as an enlightener.

History is made intelligible not by the events which generate it or whichit generates, but rather by the connections which unite such events. Further-more, most of todays historians will admit that history has a greater overallmeaning, and that events need to be understood within the entire contextof history. To understand history properly, events should be carefullyconsidered not simply as isolated elements, but as parts of a greaterwhole. As a matter of fact, we feel that an event is truly historical only inrelationship to the greater whole of which it is a part. To dissociate eventsfrom the greater whole or to make a moral code from history out of theirdissociation constitutes intellectual fraud. This is why seeming connections,

juxtapositions, coincidences, or concomitances never really owe anythingto chance.

As mentioned in the Foreword, we see a similarity between the presentworld situation and that of 17th-century Europe. What some refer to asthe post-modern era has brought about comparable effects in many areasof modern life and this has unfortunately resulted in a certain degeneracyof humanity. However, we feel that this degeneracy is only temporary and

that it will lead to an individual and collective regeneration, providedthat men and women give a humanist and spiritualistic direction to theirfuture. If we do not, we then actually lay ourselves open to much moreserious problems than those we are facing today.

Due to our ontology, we think that human beings are themost evolved of all creatures living on earth, even though weoften behave in a shameful manner not befitting this status.

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The reason that we hold this privileged position is because we areendowed with self-consciousness and free will. We are therefore capable

of thinking and directing our lives as we so choose. We also believe thateach human being is an elementary cell of a single bodythat of allhumanity. By virtue of this principle, our conception of humanism is that allhumans should have the same rights, be given the same respect, and enjoythe same freedoms, regardless of the country of their origin or the nationin which they live.

As for our conception of spirituality, it is based, on the one hand,upon the conviction that God exists as an Absolute Intelligence havingcreated the universe and everything therein; and, on the other hand, onthe assurance that each human being possesses a soul which emanatesfrom God. Moreover, we think that God manifests in all creation throughlaws that we must study, understand, and respect for our greater good. Infact, we believe that humanity is evolving toward the realization of aDivine Plan and that humanity is destined to create an ideal society upon

earth. This spiritualistic humanism may seem utopian. However, we concurwith Plato, when he stated in The Republic: Utopia is the form of idealSociety. Perhaps it is impossible to achieve it on Earth, but a wise manmust place all his hopes in it.

In this transitional period of history, the regeneration of humanityseems to us more possible than ever before because of the convergence of consciousness, the generalization of international exchanges, the growthof cross-cultural fertilization, the worldwide coverage of news, as well asthe growing interdisciplinary movement among the different branchesof learning. But we think that this regeneration, which must take placeboth individually and collectively, can only come about by favoringeclecticism and its corollary, tolerance. Actually, no political institution,religion, philosophy, or science holds a monopoly on truth. However, wecan approach truth by sharing the most noble aspects that each of thesedisciplines has to offer humanitywhich brings us back to seeking unitythrough diversity.

Sooner or later, lifes vicissitudes lead us to ponder the reason for ourpresence on earth. This quest for justification is natural, for itis an integral part of the human soul and constitutes thefoundation of our evolution. Furthermore, the events which

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have blazed the trail of history cannot be justified simply through the factthat they exist; they demand a greater reason for their existence, a reason

above and beyond their mere existence. We believe that this raison dtreinvolves a spiritual process which incites human beings to questionthemselves about the mysteries of lifehence the interest which we attachto mysticism and to the Quest for Truth at some point in our evolution.If this pursuit is natural, we additionally feel that humans are driven to hopeand optimism by a command of their divine nature and by a biologicalinstinct for survival. Thus, the aspiration to transcendency appears to be

a vital requirement of the human species.

C oncerning politics, we feel that a complete renewal of political systemsis imperative. Among the important 20th-century political models,Marxism-Leninism and National Socialism, founded on supposedlydefinitive social postulates, have led to a decline of reason and finally tobarbarism. These two totalitarian ideologies have inevitably come upagainst the human need for self-determination, thus betraying our rightto freedom while at the same time writing some of the blackest pages of history. And history has disqualified them bothforever, let us hope!Whatever we may think of them, political systems based upon a single,monolithic idea often have in common a desire to impose upon humanbeings a doctrine of Salvation which is supposed to free them from theirimperfect state and elevate them to a heavenly status. Moreover, most of these political systems do not ask citizens to think , but rather to believe ,which makes them resemble in effect nonsectarian religions.

Conversely, trends of thought such as Rosicrucianism are not monolithic,but open and pluralistic. In other words, they encourage dialogue withothers and promote human relations. At the same time, they accept theplurality of opinions and the diversity of behavior patterns. Therefore, suchsystems of thought feed upon exchanges, interactions, and even contra-dictions, which totalitarian ideologies forbid and from which they abstain.

Moreover, it is always for this reason that Rosicrucian thoughthas been consistently rejected by totalitarian systems, whatevertheir nature may be. From its very beginning, our Fraternity

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has advocated the right of each individual to create and express his or herown ideas freely. In this respect, Rosicrucians are not necessarily free-

thinkers, but they are all free to think.In the state of the world today it seems to us that true democracy

remains the best form of governmentalthough certain weaknesses cannotbe overlooked. In any genuine democracy based upon freedom of thoughtand expression, we generally find a multitude of tendencies, as muchamong the governors as among the governed. Unfortunately, this pluralityoften engenders division, with all its resulting conflicts. Sadly, it is for thisreason that most democratic states manifest divisions that continuallyand almost systematically conflict with one another. It seems to us that thesepolitical divisions, most often gravitating around a majority and anopposition, are no longer best suited to modern societies and hold back the regeneration of humanity. The ideal in this regard would be for eachnation to help promote the emergence of a government bringingtogether the personalities most capable of governing the affairs of state.

In a wider sense, we hope that one day there will be a worldwidegovernment representing all nations, of which todays United Nations is justthe embryo.

Concerning economics, we feel that the economic situation of theworld is completely adrift. Everyone can see that the economic system

conditions human activity more and more, and this is increasinglybecoming the norm. Nowadays, this economic dominance takes the formof very influential, and therefore interventionist, structured networks whichappear in various guises. On the other hand, todays economy operatesfrom determined values which, more than ever before, are necessarilyquantifiable, involving cost of production, break-even point, evaluation of profit, duration of labor, and so on. These values are essential to the presenteconomic system and provide it with the means to achieve its ends.Unfortunately, these ends are fundamentally materialistic, because theyare based on excessive profit and enrichment. This is howhuman beings have entered into the service of the economy,while the economy should instead serve human beings.

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All nations are presently dependent on a worldwide economic systemwhich we may describe as being totalitarian. This economic totalitarianism

does not meet the most elementary needs of hundreds of millions of people,while the supply of money has never been so vast on a worldwide scale. Thismeans that the wealth produced by human beings only benefits a minorityamong them, which we find deplorable. Actually, we notice that the gapnever ceases to widen between the most affluent and the most poor nations.We can observe the same phenomenon within each country between the mostdeprived classes and the most fortunate ones. We feel that this situation

has arisen because the economy has become too speculative and it suppliesmarkets and interests that are more virtual than real.

Quite obviously, economics will fulfill its role well only when it is servingall of humanity. This supposes that we shall come to view money for what itshould be: a means of exchange and an energy meant to supply everyonewith what he or she needs to live happily on the material plane. In thisregard, we are convinced that human beings are not destined to be poor, and

even less, destitute, but on the contrary, to have everything that may con-tribute to human welfare, so that we may lift our souls with perfect peace of mind toward higher planes of consciousness. In absolute terms, econom-ics should be used in such a way that there would no longer be poor peo-ple and that every person would enjoy good material conditions, for suchis the foundation of human dignity. Poverty is not destined; nor is it theeffect of a divine decree. Generally speaking, it is the consequence of

human selfishness. Therefore, we hope that the day will come when theeconomic system will be based upon sharing and taking into account thecommon good. However, the resources of the earth are not inexhaustible andcannot be divided endlessly, so that it will certainly be necessary to controlthe birth rate, especially in overpopulated countries.

C oncerning science, we feel that science has reached a particularlycritical phase. Indeed, it cannot be denied that science has advancedimmensely and enabled humanity to achieve considerableprogress. Without science, we would still be in the Stone Age.But whereas the Greek civilization had worked out a qualitativeunderstanding of scientific research, the 17th century brought

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on a veritable upheaval by establishing the supremacy of the quantitativeconcept, which is closely tied in with the evolution of economics.

Mechanism, rationalism, positivism, etc., have separated consciousnessand matter into two very distinct realms and reduced all phenomenato a measurable entity devoid of subjectivity. The how has eliminated thewhy. While it is true that research undertaken in the past few decades hasled to important discoveries, the financial stakes seem to have takenprecedence over everything else, and we have now reached the pinnacleof scientific materialism.

We have made ourselves the slaves of science, more than we havesubjected it to our will. Today, simple technological failures are capableof putting the most advanced societies in jeopardy, which proves that wehave created an imbalance, not only between the qualitative and thequantitative, but also between ourselves and that which we create. Thematerialistic goals that humans pursue today through scientific researchhave resulted in leading many minds astray. At the same time, these

materialistic goals have estranged us from our soul and from the mostdivine within us. This excessive rationalization by science is a real dangerthat will threaten humanity sooner or later. In fact, any society in whichmatter dominates conscience, advances that which is the less noble in humannature. Therefore, such a society condemns itself to disappear prematurelyand most often under tragic circumstances.

To a certain extent, science has become a religion, but a materialisticreligion, which is paradoxical. Based upon a mechanistic approach to theuniverse, nature, and humanity itself, science possesses its own creed:Only believe what is seen; and its own dogma: No truth outside of science.Nevertheless, we notice that the research conducted on the how of things hasled science to question the why, so that little by little science is becoming awareof its limitations, and in this regard is beginning to agree with mysticism.Some scientistsstill too few it is truehave even reached the point of

admitting the existence of God. It must be noted that science and mysticismwere very close in ancient times, to such an extent that scientists weremystics, and vice versa. It is precisely toward the reunification of these twopaths of knowledge that we must work in the coming decades.

It has become necessary to rethink the question of knowl-edge. For instance, What is the true meaning of being able toreproduce an experience? Is a proposition that cannot be

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verified in all cases necessarily false? Surpassing the rational dualism thattook hold in the 17th century seems imperative to us, for true knowledge

lies in this surpassingness. In this connection, simply because the existenceof God cannot be proved does not justify the declaration that God doesnot exist. Truth may have many faces; to remember only one in the nameof rationality is an insult to reason. Besides, can we truly speak of rationalor irrational? Is science itself rational, when it believes in chance? In fact,it seems to us much more irrational to believe in chance rather than tonot believe in it. On this same subject, we must say that our fraternity

has always been against the common notion of chance, which it looksupon as an easy solution and resignation in the face of reality. We agreewith Albert Einsteins comment about chance when he described it as:The Path that God takes when He wants to remain anonymous.

The evolution of science also poses new problems both ethically andmetaphysically. While it cannot be denied that genetic research has made itpossible to achieve incredible progress in the treatment of previously incur-

able illnesses, this same research has opened the way to developmentsmaking it possible to create human beings through cloning. This form of procreation can only lead to a genetic impoverishment of the humanspecies and to the degeneracy of the human race. Further, it implies criteriaof selection inevitably stamped with subjectivity and consequently presentsrisks when it comes to the matter of eugenics. Moreover, reproduction bycloning only takes into account the physical and material part of the human

being, without paying particular attention to the mind or the soul. Thisis why we feel that such genetic manipulation not only harms humandignity, but also threatens the mental, psychic, and spiritual integrity of human beings. In this respect, we agree with the following saying: Sciencewithout conscience is the ruin of the soul. The appropriation of humanbeings by other human beings has only left sad memories throughout history.Therefore, it seems dangerous to us that scientists be given free rein to

conduct experiments involving the reproductive cloning of human beings inparticular, and all living species in general. We entertain the same fearsregarding the manipulations affecting the genetic makeup of both animalsand plants.

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C oncerning technology, we note that technology is also undergoinga complete transformation. From our very beginnings, humans havealways attempted to fabricate tools and machines so as to improve theirliving conditions and to make their work more efficient. In its most positiveaspects, this desire originally had three primary goals: to enable humansto create things which they could not fabricate by hand alone; to spare themeffort and fatigue; and to save time. Of course, for centuries, if not millennia,technology was only used to help humans with manual work and physicalactivities, while today it also assists us in the intellectual sphere. Moreover, for

a very long time technology was limited to mechanical processes requiringdirect human intervention and causing little or no harm to the environment.

Today, technology is omnipresent and constitutes the core of modernsocieties, to the extent that it has become almost indispensable. Its usesare many and it now integrates all types of processesmechanical, as wellas electrical, electronic, computer, and so on. Unfortunately, the dark side of technology is that machines have become a danger to humans themselves.

Ideally, machines were intended to help humans by sparing us from toil,but now they are replacing humans. Moreover, we cannot deny that thedevelopment of mechanization has progressively led to a certain dehuman-ization of society, in the sense that it has considerably reduced humancontactsin other words, direct physical contacts. Added to this are allthe forms of pollution generated by industrialization.

The problem now posed by technology stems from the fact that it has

evolved much faster than has human consciousness. Consequently, we believethat technology must break away from todays emphasis on materialismand become an agent of humanism. To bring this about, it is imperativethat the human being again be placed at the center of our social fabricwhich, according to what we have said with respect to economics, implieshaving machines again serve human beings. To accomplish this necessitatesa thorough questioning of the materialistic values which form the basis of

todays society. Consequently, this implies that all human beings reorientthemselves and come to understand that we must respect the quality of life and stop this frenetic race against time. This is only possible, however,if humans learn once more how to live in harmony, not only with nature,but also with themselves. The ideal would be for technologyto evolve in such a way that it would free human beings fromthe most difficult tasks and, at the same time, enable us toevolve harmoniously in contact with others.

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C oncerning the great religions, we believe that they are now manifestingtwo opposite movementscentripetal and centifrugal. The firstmovementwhich looks inwardconsists of fundamentalist groups withinChristianity, Judaism, Islam, Hinduism, as well as other religions seekinga return to their religious roots. The second movementwhich looksoutwardhas resulted in a neglect of religious creed in general and of religious dogmas in particular. People are no longer satisfied to remain onthe periphery of a system of beliefs, even though a particular religion issaid to be revealed. They now want to place themselves in the center of

a system of thought arising from their own experiences. In this respect, theacceptance of religious dogmas is no longer automatic. Believers haveacquired a certain critical sense regarding religious questions, and the basis of their convictions corresponds increasingly to a self-validation. Whereas inthe past the need for spirituality brought forth a few religions having anarborescent formi.e., that of a tree well rooted in its sociocultural soil,to the enrichment of which they have also contributedtoday it takes

the form of a rhizoidal structure, composed of many and varied smallshrubs. But does not Spirit move where It wishes?

What we have today, on the fringe or in place of the great religions, aregroups of like mind, religious communities sharing similar ideas, or move-ments of thought within which doctrines, more proposed than imposed, areaccepted through voluntary membership. Irrespective of the intrinsicnature of these religious communities, groups, or movements, their multipli-

cation indicates a diversification of the spiritual quest. Generally speaking,we feel that this diversification has come about because the great religions,which we respect as such, no longer have a monopoly on faith. Theyexhibit increasing difficulties in answering peoples questions and can nolonger satisfy them inwardly. Furthermore, people may be estranged becausethe religions have alienated themselves from spirituality. But spirituality,although immutable in essence, constantly seeks to express itself through

channels increasingly suited to the evolution of humanity.The survival of the great religions depends more than ever upon their

ability to discard the most dogmatic moral and doctrinal beliefs and positionsthey have adopted through the centuries. If the major religionswish to endure, it is imperative that they adapt to society. If they do not take into account either the evolution of humanconsciousness or scientific progress, they condemn themselves to

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a gradual disappearance, but not without causing further ethnic, social, andreligious conflicts. Nonetheless, we presume that their disappearance is

inevitable and that, under the influence of the worldwide expansion of consciousness, they will give birth to a universal religion that will inte-grate the best that the major religions have to offer humanity for itsregeneration. Furthermore, we believe that the desire to know divinelawsthat is, natural, universal, and spiritual lawswill eventually sup-plant the need just to believe in God. We assume, therefore, that belief willone day give way to knowledge.

C oncerning moralitya concept whose meaning is becoming moreand more ambiguouswe observe that it is being increasinglydisregarded. In our view, morality should not show a blind compliancewith various rules or even dogmassocial, religious, political, or otherwise.But this is how many of our fellow citizens perceive todays morality, andso, they reject it. We feel that morality should instead relate to the respectthat any individual should have for himself, for others, and for theenvironment. Self-respect consists of living according to ones own ideasand not in assuming behavior which we disapprove of in others. Respectfor others merely consists of not doing unto them what we would notwant them to do unto us, as taught by all sages of the past. As to respectfor the environment, let us be so bold as to say that to respect nature andpreserve it for generations to come flows naturally from the heart. Seenfrom this standpoint, morality implies a balance between the rights andthe duties of everyone, which gives it a humanistic dimension that is notat all moralizing.

Morality, in the sense that we have just explained, brings up thewhole matter of education, which now seems to be in a state of distress.Most parents have withdrawn themselves from the educational process orno longer have the necessary qualifications to properly educate their children.Many parents are shifting their responsibility onto the teachers in order tocompensate for this inadequacy. But, before all, is it not ateachers role to instructthat is, to transmit knowledge?Rather, education should consist of implanting civic and ethicalvalues. In this, we concur with Socrates who believed it to be

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the art of awakening the virtues of the soul, such as humility, generosity,honesty, tolerance, kindness, and so on. Apart from any spiritual consid-

eration, we believe that these are the virtues which parents, and adults ingeneral, should inculcate in children. Naturally, this implies that, even if they have not acquired these virtues themselves, they at least be aware of the need to acquire them.

As you surely know, the Rosicrucians of the past practiced materialalchemy, which consisted of transmuting raw metalssuch as tin andleadinto gold. What we often ignore is that they also devoted themselvesto spiritual alchemy. Contemporary Rosicrucians give priority to this formof alchemy, for the world needs it more than ever. This spiritual alchemyconsists of transmuting every human fault into its opposite quality, so asto acquire precisely the virtues to which we have referred earlier. In fact,we believe that such virtues constitute human dignity, for man is worthyof his status only when expressing them in his thoughts, words, anddeeds. Undoubtedly, if all individualswhatever their religious beliefs,

political ideas, or other thoughts may bemade the effort to acquirethese virtues, it would be a better world. Consequently, humanity canand must regenerate itself, but for this to happen each human being mustregenerate himself or herself, morals included.

C oncerning art, we feel that during the past centuries, and most particu-larly during the last decades, it has followed a trend of intellectualizationwhich has led it toward an increasing degree of abstraction. This processhas divided art into two opposing trends: elitist art and popular art. Elitist art,which is expressed through the abstract, is most often understood only bythose who claim to be or who are said to be its initiates. Through a naturalreaction, popular art opposes this tendency by intensifying its way of portraying the concrete, sometimes in an excessively representationalfashion. But, as paradoxical as it may seem, both delve deeper and deeperinto matter, since it is quite true that opposites attract. Thus, art has

become structurally and ideologically materialistic, in the imageof most realms of human endeavor. Nowadays, it interpretsthe impulses of the ego more than the aspirations of the soul,which we regret.

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We believe that truly inspired art consists of interpreting on the humanplane the beauty and purity of the Divine Plane. In this view, noise is not

music; daubing is not painting; hammering is not sculpture; helter-skeltermovement is not dancing. When these art forms are not limited toexpressing some passing fashion, they become serious means of expression thatconvey a sociological message that cannot be ignored. We can appreciate suchmeans of expression, of course, but it seems to us inappropriate to call themartistic. In order for the arts to participate in the regeneration of humanity,we believe that they must draw their inspiration from natural, universal,

and spiritual archetypes, which implies that artists ascend toward thesearchetypes, rather than descend toward the most common stereotypes. Atthe same time, it is absolutely necessary that the arts bestow upon themselvesan aesthetic purpose. In our view, these two major conditions must be metso that the arts may truly contribute to the raising of consciousness andbecome the human expression of Cosmic Harmony.

C oncerning mans relationship with his fellowmen, we think that peopleare more and more self-seeking and leave less and less room for altruism.Of course, outbreaks of solidarity occur, but it happens only occasionallyduring such catastrophes as floods, storms, earthquakes, etc. In ordinarytimes, the policy of every man for himself predominates in behavioralpatterns. In our view, this increase in individualism is again a consequence of the excessive materialism which is rampant today in modern societies.Nevertheless, the resultant isolation should eventually bring about thedesire and need to renew contact with others. Moreover, we may hope thatthis solitude will lead everyone to go increasingly within and eventuallybecome aware of spirituality.

The general prevalence of violence also seems to us very disquieting.Of course, it has always existed, but it now expresses itself increasingly inindividual behavior. Even more seriously, it is manifesting itself at an earlierage. At the beginning of this 21st century, one child kills another withoutany apparent compunction. Added to this real-life violence isthe fictional violence which dominates the motion-picture andtelevision screens. The first kind of violence inspires the second,and the second feeds the first, creating a vicious circle which

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needs to be stopped. It cannot be denied that violence has any number of causes, such as social poverty, fragmentation of the family, desire for

vengeance, need for domination, feelings of injustice, and so on. But its worstagent is none other than violence itself. Clearly, this culture of violence is per-nicious and cannot be constructive, especially since humanity has the meansto destroy itself on a planetary scale for the first time in known history.

In a paradox of modern times, we notice moreover that in this era of communication, individuals barely communicate with one another. Membersof the same family no longer converse among themselves, so busy are they inlistening to the radio, watching television, or surfing the internet. Anotherestablished fact has more generally commanded attention: telecommunicationhas supplanted normal communication. In so doing, it places man in isolationand intensifies the individualism mentioned earlier. Please do not mistakeour meaning: individualism, as a natural right to live autonomously andresponsibly, should not be condemned at all in our eyesquite the contrary.But when it becomes a way of life based on the negation of others, it seems

particularly disturbing, in that it has contributed to the disintegration of the family circle and the fabric of society.

As contradictory as it may seem, we feel that todays lack of communica-tion among our fellow citizens is partly the result of an excess of information.Of course, we do not mean to question the right to inform and the right tobe informed, for both are the pillars of any true democracy. Nevertheless,it appears to us that information has become both excessive and intrusive,to the point that it has generated its opposite: disinformation. We also regretthat it is focused primarily on the precariousness of the human condition andoveremphasizes the negative aspects of human behavior. At best, it feeds onpessimism, sadness, and despair; at worst, on suspicion, division, and rancor.Although there is a legitimate need to show those things which contributeto the ugliness of the world, it is in everyones best interest to reveal thosethings which contribute to its beauty. More than ever, the world needsoptimism, hope, and unity.

The understanding of man by man would constitute a great stepforward, more radical yet than the scientific and technological progress

experienced in the 20th century. This is why every societyshould not only encourage face-to-face meetings among itsmembers, but also open itself up to the world. By doing so,

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we defend the cause of a humane fraternity making all individuals citizensof the world, which implies putting an end to all forms of racial, ethnic,

social, religious, or political discrimination or segregation. Such opennessencourages the coming of a Culture of Peace, founded upon integration andcooperation, to which the Rosicrucians have always devoted themselves.As humanity is one in essence, its happiness is only possible by promotingthe welfare of all human beings without exception.

C oncerning mans relationship with nature, we believe that on thewhole it has never been so deleterious. It is surely obvious to everyonethat human activity is inflicting increasing degradation on the environment.Yet, it is also obvious that the survival of the human species depends uponits ability to respect natural balances. The development of civilization hasgenerated many dangers because of biological manipulations affecting food,the widespread use of polluting agents, the poorly controlled accumulationof nuclear wastesjust to mention a few of the major risks. The protectionof nature, and therefore the safeguarding of humanity, has become aresponsibility of all people, whereas previously it concerned only specialists.Moreover, it has now become a worldwide concern. This is all the moreimportant since our very concept of nature has changed and we havecome to realize how much we are part of nature. We can no longer speak today of Nature in itself in that nature will be what humanity wishesit to be.

One of the characteristics of our present era is our great consumptionof energy. This phenomenon would not be worrisome in itself if it wereintelligently managed. But we observe that such natural resources as coal,gas, and petroleum are being overexploited and are gradually becomingexhausted. Moreover, certain energy sources, such as nuclear powerplants, present serious hazards which are very difficult to overcome. We alsoobserve that, despite the recent attempts at dialogue, certain dangers, suchas the greenhouse effects of gas emission, desertification, deforestation,pollution of the oceans, and so on, are not the object of adequateprotective measures because of a lack of will. Apart from thefact that these assaults upon the environment cause humanityto face very serious risks, they show a great lack of maturity, both

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individually and collectively. Despite what some experts claim, we feelthat present climatic disturbances, with such a large share of storms,

floods, and so on, are the result of the damage that humans have beeninflicting upon our planet for too long.

Quite obviously, another major problemthat of wateris sure toconfront us in the future with increasing impact. Water is an elementindispensable to the maintenance and development of life. In one formor another, all living beings need it. Humans are no exception to this naturallaw, if only because water constitutes seventy percent of our bodies. Buttoday, access to fresh water is restricted for approximately one out of sixworld inhabitants, a proportion which may reach one out of four in less thanfifty years, due to the increase in worldwide population and the pollution of rivers and streams. Today, most eminent specialists agree that white gold,more than black gold, will be the great resource of this century, with allthe potential for conflict that this implies. An awareness of this problemon a worldwide level is imperative.

Air pollution also entails serious dangers for life in general, and forthe human species in particular. Industry, heating, and transportationcontribute to the degradation of air quality and pollute the atmosphere,giving rise to potential health hazards. Urban areas are the most affected bythis phenomenon, which threatens to increase along with expandingurbanization. In connection with this, the massive growth of cities constitutesa danger which could threaten the stability of societies. Concerning thegrowth of cities, we concur with the advice that Plato, who was mentionedearlier, expressed centuries ago: To the point where, enlarged, it preserves itsunity, the city can expand, but not beyond. Gigantism cannot favorhumanism, in the sense we have defined it. It inevitably brings about discordwithin the large cities and gives rise to misery and insecurity.

Humanitys behavior toward animals is also part of our relationship

with nature. It is our duty to love and respect them. All are part of thelife chain manifesting on earth, and all are agents of evolution. In theirown way, animals are also vehicles of the Divine Soul and participate inthe Divine Plan. We can even go so far as to consider the most evolved

among them to be humans in the making that are passingthrough the evolutionary process. For all of these reasons, wefind the conditions in which many animals are reared and

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slaughtered to be appalling. As for vivisection, we view it as being an actof cruelty. Generally speaking, we believe that fraternity must include all

beings to whom life has given birth. Consequently, we agree with thefollowing words attributed to Pythagoras: As long as men continue todestroy ruthlessly the living beings from the lower kingdoms, they willknow neither health nor peace. As long as they massacre animals, they willkill each other. In effect, whoever sows murder and suffering cannot reap joyand love.

C oncerning mans relationship with the Universe, we believe that it isbased upon interdependence. As man is a child of the earth and theearth a child of the universe, man is therefore a child of the universe. Theatoms composing the human body originate in nature and remain withinthe confines of the Cosmos, which causes astrophysicists to commentthat Man is a child of the stars. Even though man is indebted to theuniverse, it should also be noted that the universe owes much to manalsonot its existence, of course, but its reason for being. Indeed, whatwould the universe be if the eyes of man could not contemplate it? If hisconsciousness could not embrace it? If his soul could not be reflected init? The universe and man need each other to know and even recognizeeach other, which reminds us of the famous saying: Know thyself, andthou shalt know the Universe and the Gods.

Nevertheless, we should not deduce that our conception of Creation isanthropocentric. Indeed, we do not make humans the center of the DivinePlan. Rather, let us say that we make humanity the center of our concerns.In our opinion, humanitys presence on earth is not the result of merehappenstance; rather, it is the consequence of an intention originatingfrom a Universal Intelligence commonly called God. Although God isincomprehensible and unintelligible because of His Transcendency, thisis not true of the laws through which God manifests within Creation. Aspreviously mentioned, man has the powerif not the responsibilitytostudy these laws and to apply them for his material and spiritualwelfare. We even believe that in this study and application lienot only his reason for being, but his happiness also.

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Humanitys relationship with the universe also brings up the matter of knowing whether life exists elsewhere outside of Earth. We are convinced

that this is the case. Since the universe includes approximately one hundredbillion galaxies, and each galaxy has about one hundred billion stars, thereprobably exist millions of solar systems comparable to ours. Consequently, tothink that only our planet is inhabited seems to us to be an absurdity andconstitutes a form of egocentrism. Among the forms of life populating otherworlds, some are probably more evolved than those existing on earth; othersare less so. But they are all a part of the same Divine Plan and participate in

Cosmic Evolution. As for knowing whether extraterrestrials are capableof contacting humanity, we feel that this will happen, but we are notspending a lot of time waiting for it. We have other priorities. Nonetheless,the day will come when this contact will happen, and it will constitute anunprecedented event. Indeed, the history of humanity will then blendinto that of Universal Life . . . .

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EPILOGUE

Dear Reader,

T his, therefore, is what we wished to tell you by means of thisManifesto. Perhaps it has seemed alarmist to you, but because of ourvery philosophy, let us assure you that we are both idealistic and optimistic, forwe have faith in man and in his destiny. When we consider the most usefuland beautiful works man has created in the fields of science, technology,architecture, art, literature, and othersand when we think of the most noble

sentiments which he is capable of feeling and expressing, such as wonder,compassion, love, and so onwe cannot doubt that man is innatelydivine and capable of transcending himself for the greater good. In thisrespect, we believe, at the risk once again of appearing utopian, that humanshave the power to make earth a place of peace, harmony, and fraternity.It simply depends on them.

The situation of the contemporary world is not hopeless, but it isworrisome. What concerns us most is not so much the condition of humanity, but that of our planet. In fact, we think that time is of nosignificance in terms of humanitys spiritual evolution, since man has alleternity to carry out this evolution, seeing that his soul is immortal. On theother hand, the earth is truly threatened, at least as a living environment forthe human species. Time is running out for it, and we believe that its protec-tion is a vital necessity in the 21st century. It is to this purpose that politics,economics, science, technology, and all other fields of human activity shoulddevote their efforts. Is it really so difficult to understand that humanitycan only find happiness by living in harmony with natural laws and, in a widersense, with divine laws? Furthermore, is it so unreasonable to admit thathumanity has the wherewithal to sublimate its own interests? Nevertheless, if humans continue to pursue materialism, the darkest prophecies will befulfilled and no one will be spared.

It matters little what political ideas, religious beliefs, and philosophi-cal convictions people hold. The time has passed for divisiveness in all itsforms; the time is now ripe for unityunity of differences in the serviceof the common good. In this, our Fraternity counts amongits ranks Christians, Jews, Moslems, Buddhists, Hindus,Animists, and even Agnostics. It also includes people who

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belong to all social classes and represent all recognized political movements.Men and women enjoy complete equality in status, and each member

enjoys the same prerogatives. This unity in diversity has given power toour ideals and to our grgore , a reflection of the fact that the virtue wecherish the most is tolerance in other words, the right to differ. This doesnot make us sages, for wisdom encompasses many other virtues. Rather, wethink of ourselves as being philosophersliterally, as lovers of wisdom.

Before sealing this Positio , and thereby giving it the stamp of ourFraternity, we wish to conclude with an invocation that expresseswhat we may call Rosicrucian Utopia in the Platonist sense of the word.We are appealing to the good will of everyone so that one day this Utopiamay become a reality, for the greater good of humanity. Perhaps this daywill never come, but if all men endeavor to believe in it and act accordingly,the world can then only become better because of it . . . .

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ROSICRUCIAN UTOPIA

God of all men, God of all life, In the humanity we are dreaming of:

Politicians are profoundly humanistic and strive to serve thecommon good;

Economists manage state finances with discernment and in theinterest of all;

Scientists are spiritualistic and seek their inspiration in the Book of Nature;

Artists are inspired and express the beauty and purity of the DivinePlan in their works;

Physicians are motivated by love for their fellow-beings and treatboth the soul and the body;

Misery and poverty have vanished, for everyone has what he needs

to live happily; Work is not regarded as a chore, but as a source of growth and

well-being;

Nature is considered to be the most beautiful temple of all, andanimals are considered to be our brethren on the path of evolution;

A World Government composed of the leaders of all nations,

working in the interest of all humanity, has come into existence. Spirituality is an ideal and a way of life which spring forth from a

Universal Religion, founded more upon the knowledge of divinelaws than upon the belief in God;

Human relations are founded upon love, friendship, and fraternity,so that the whole world lives in peace and harmony.

So Mote It Be!

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Sealed on March 20, 2001

Rosicrucian Year 3354

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rosicrucian manifesto

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